WAQAR Hadith Alleged Death of Eisa

8/6/2019 WAQAR Hadith Alleged Death of Eisa

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HADTH & THE ALLEGED

DEATH OF ESA ( )A COMPREHENSIVE REFUTATION OF THE ARGUMENTS OF THE

AHMADIYYA

Waqar Akbar Cheema7/6/2010


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Hadth & the Alleged Death of Esa ( )

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OPEN ORDER

THE AUTHOR GIVES AN OPEN LICENSE TO EVERYMUSLIM, INDIVIDUAL OR

ORGANIZATION, TO REPRODUCE OR TRANSLATE THIS DOCUMENT WITHOUT

ALTERNATIONS AND WITHOUT PRIOR PERMISSION AS LONG AS REFERENCE TO

ISLAMICSEARCHCENTER.COM IS PLACED.

WALLAH!IF I HAD THE MEANS I WOULD HAVE FLOODED THE WORLD WITH SUCH

LITERATURE.

[In case of any confusion or controversy, the copy of the document available at

www.islamicsearchcenter.com should be taken as authors actual word]


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Table of ContentsIntroduction ........................................................................................................................................ 4

Methodology of research .................................................................................................................... 5

First Argument: Meaning of Tawaffa from Hadth ........................................................................... 6

Second Argument: All Prophets Had To Die .................................................................................. 10

Third Argument: Death Within A Century ..................................................................................... 12

Fouth Argument: Esa' ( ) Age given as 120 ....................................................................... 15

Fifth Argument: Esa ( ) Dead like Msa ( ) ............................................................... 17

Sixth Argument: Tomb of Esa ( ) ....................................................................................... 19

Seventh Argument: Esa ( ) in Company of the Dead........................................................... 21

Eighth Argument: Esa ' ( ) Descent on Night of Mi'raj........................................................ 23

Ninth Argument: Holy Prophet's Discussion with a Christian Delegation ....................................... 25

Tenth Argument: Two Different Descriptions of Esa ( ) ..................................................... 28

Eleventh Argument: Statement of Jard ( ) in Bahrain ........................................................... 33

Twelfth Argument: Statement of Hassan ( ) in Kfa .............................................................. 35

Closing Remarks: ............................................................................................................................. 37

Bibliography .................................................................................................................................... 38


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Introduction

In the name of Allah, the Most Merciful, the Most Beneficent and all praise and blessings be upon the Last of the

Prophets and Messengers.

Ahmadiyya is the greatest pseudo-religious movement that hides itself under the banner of Islam but to

me the realization came rather quite late. While I had ample experience of debating Christians and

Atheists once on a certain social networking site a committed Ahmadi came in my way. He hurled unto

me so many arguments about the alleged death ofEsa ( ). Frankly I was taken off guard for I did

not have enough knowledge about the issues he raised and the references he cited. But still I was able to

respond and expose his lies regarding verses of the Quran but not so for many of the Ahdith. This

happened for two reasons a) many of the Hadth books from which he cited the references were unheard

of for me and b) my inability to check if the translation he was giving for certain narrations was correct.

Taken aback by this situation I decided to look for the details of all the narrations which members of thecult often bring forward. I worked on it for a while but with the passage of time other activities attracted

more attention and the project got sidelined. Lately some friends who often debate and discuss with

Ahmadis on various forums once more attracted my attention to this issue. With their help and

continuous guidance I was able to at last complete this task.

The reason I decided to first work on the Ahdith rather than verses of the Quran is the fact that while

people can manage to know the true interpretation and commentary of Quran; Ahdith are generally out

of the reach of the common people especially the books from which Ahmadiyya bring the references.

Thus I decided to have a thorough look and make all these details available for the general online

readers.

I thank the Almighty Allah for His Blessings and choice of making me accomplish this task. And I pray

to Him to bless all those learned men whose writings helped me in producing this document and

similarly all those people who proved instrumental in getting me to accomplish this task.

And most importantly I pray to Allah to make this endeavor a source of learning for all the Sincere

Seekers of the Truth!


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Methodology of research

In this document I have taken the oft-repeated arguments of Ahmadiyya first ten of which first appeared

in some Ahmadi magazine published by their outfit in Fiji and are now reproduced on atleast a couple of

Ahmadi sites1. And the last two from an Urdu page2 of one of their sites.

For each argument I have first reproduced the text from one3

of their sites and then exposed their lies.

Following points have been kept in mind in each refutation;

1- Whether the narration cites has a complete chain of narrations for most certainly a narration without

the chain of narrators is baseless and cannot serve as evidence.

2- If the complete chain is there, what is its status? How have the Muhaddithn (Masters of the Sciences

of Hadth) categorized it?

3- If the translation given by Ahmadiyya is authentic? Often the translation given by Ahmadiyya isbaseless. This, at times, becomes clear by a careful look into the wording even by a person with little

know-how of the Arabic language and at times opinions of erudite scholars establish this fact.

4- What do other similar narrations say? At times one narration may not be clear enough to determine

the true meaning but once taken with other similar narrations it is much easy to know to actually

meaning of a Hadth.

5- What are the opinions of the celebrated scholars about a particular issue? Often there is a need to

quote learned scholars in order to establish or support some interpretation. In such cases I have tried my

best to find relevant references from the works of the scholars recognized as Mujaddids by Ahmadiyyathemselves.

Having said this I accept that I was not the most suitable person to undertake this task but yet I am

confident this work can well serve as a basis for a comprehensive refutation of the arguments brought

forward by the Ahmadiyya cult.

May Allah make this work a source of learning for all!

1URLs:www.aaiil.org &www.muslim.org

2URL:http://www.alislam.org/urdu/library/233/index.html Last Accessed on July 6

th, 2010

3URL:http://aaiil.org/text/articles/others/deathofjesusquranhadith.shtml#hadith Last Accessed on July 6

th, 2010
http://www.aaiil.org/http://www.aaiil.org/http://www.aaiil.org/http://www.muslim.org/http://www.muslim.org/http://www.muslim.org/http://www.alislam.org/urdu/library/233/index.htmlhttp://www.alislam.org/urdu/library/233/index.htmlhttp://www.alislam.org/urdu/library/233/index.htmlhttp://aaiil.org/text/articles/others/deathofjesusquranhadith.shtml#hadithhttp://aaiil.org/text/articles/others/deathofjesusquranhadith.shtml#hadithhttp://aaiil.org/text/articles/others/deathofjesusquranhadith.shtml#hadithhttp://aaiil.org/text/articles/others/deathofjesusquranhadith.shtml#hadithhttp://www.alislam.org/urdu/library/233/index.htmlhttp://www.muslim.org/http://www.aaiil.org/


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First Argument: Meaning of Tawaffa from HadthAhmadis use a Hadth from Sahih Bukhari in an attempt to support to their false belief regarding Jesus

( death.

It is reported from IbnAbbs that the Holy Prophet said in a sermon:... Then I shall

say, as did that righteous servant of God (i.e. Jesus): I was a witness of them so long

as I was among them, but when Thou didst cause me to die (tawaffaitani) Thou wast

Watcher over them'... '

The last words of the Holy Prophet (peace and blessings of Allah be upon him) (`I

was a witness of them ...') are taken from a verse of the Holy Quran where Jesus is

quoted as replying in these very words on the Day of Judgement. It is agreed by all

Muslims that, when these words are used by the Holy Prophet in the above Hadth,

the meaning of tawaffaitani occurring there is "Thou didst cause me to die". So,

obviously they have the same meaning when used by Jesus, i.e., Jesus was taken from

his people by death, not by rising alive to heaven.

The Truth:

Below is the complete text of the Hadth and its true explanation.

Ibn Abbs: The Prophet ( )delivered a sermon and said, Lo! Some men from my

followers will be brought and taken towards the left side, whereupon I will say, O Lord, (these

are) my companions! It will be said, You do not know what new things they introduced (into the

religion) after you. I will then say as the righteous pious slave, Esa, said, I was a witness overthem while I dwelt among them when Thou didst take me up Thou wast the Watcher over them,

and You are the Witness to all things. (5: 117) Then it will be said, (O Muhammad) these people

never stopped to apostate since you left them.(Sahih Bukhari, Kitbul Tafsir, Hadth 4259)


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Ahmadis argue that as the word tawaffaitaniwith reference to the Holy Prophet ( )

means physical death, it must have the same meaning with regards to Prophet Esa ( ). But this is

simply absurd and here I explain why;

1-WhenHoly Prophet ( ) said, I will say just as the pious slave Esa said...clearly hesought a parallel only in the sayings and the not their whole context and implications. This is just as ifsomeone who has been extremely successful in debating various religions and cults on a certain forum,

when asked to comment about his achievements, pronounces; I would rather say just as JuliusCaesar said, I came, I saw, I conquered. Most certainly he does not mean that he actually won a

battle against the Army of Pharnaces II of Pontus, or does he?

2-The word (kama) between two phrases does not make them exactly same. For instance, in anotherHadth we read;

Abu Waqid Laythi reported that when the Prophet ( ) went out for the Battle of

Hunayn, he passed by a tree belonging to the polytheists. It was known as Dhat Anwt. They used

to hang down their weapons over it. The companions said, O Messenger of Allah, make for us a

Dhat Anwt as there is for them a Dhat Anwt. He said, Glory be to Allah! This isjust as what

the people ofMsa( )said, Make for us a god as there is for them a god. By Him who has

my soul in His hand, you will perpetrate the practices of the people gone before you.(Jami Tirmidhi, Kitbul Fitan, Hadth 2180. Albani classified it as Sahih)

In this Hadth Holy Prophet ( ) termed the wish of the pious companions to have a tree

nominated to hang weapons on, akin to the wish of the people ofMsa ( ) to have pagan deity like

a certain people. Obviously the Prophet ( ) did not mean that both wishes were exactly same

rather, it only pointed to the same spirit of following the ways of disbelievers.

In the same way the Hadth in question does not mean that both Esa and Muhammad, peace be uponthem both, experienced same kind of tawaffa. It rather points out to the fact that both were not present

among their people when they deviated.

Further, it is NOT necessary that tawaffaitani means the same everywhere. According to linguists

and scholars e.g. Abu Al-Baqand Ibn Taymiya tawaffa has various meanings i.e. 1) To take in full, 2)

Sleep and 3) Death. And the fact that one word may have different meanings for different subjects is

proved from Quran. Infact in Surah Midas same passage we read that Esa will say;


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Thou knowest what is in my heart, Thou I know not what is in Thine [heart]. (Quran 5:116)

Here same word i.e. translated as heart or mind, is used for Allah and Esa Does that

mean that (i.e. heart/mind) of Allah and Esa is exactly of same nature?

[Exactly is our Lord above all they suggest]

Or as we read in Quran 33:43;

He it is who sends salat (His blessings) on you, and his angels too (ask Allah to bless and forgiveyou)

Most certainly here has different meanings with regards to Allah and the angels. Ibn Kathrwrites:

Allahs Salah means that He praises His servant before the angels others said: Allahs Salah

means mercy. Salah from the angels means their supplication and seeking forgiveness forpeople.(Ibn Kathr6/436 under Surah 33 Ayah 43)

Similarly the word tawaffadoes not mean exactly same for Esa ( ) and Holy Prophet (

). This goes perfectly in line with the fact that same word can have different meanings in different

contexts and concerning different persons.

4- On the Ahmadi lines of the argument a Christian may say that perhaps Prophet Muhammad (

) also died through crucifixion like Esa as the same word is used for both of them. He can only be

answered that it is known from other evidences as to how the Holy Prophet ( ) died.

Similarly from evidences other then this verse we know that tawaffa ofEsa ( ) was different

from that of Holy Prophet ( ).

5-As to the fact that Holy Prophet ( ) has used the past tense, it is because Holy Prophet

( ) will say this on the Day of Judgment and as the saying ofEsa ) has already )

been told in the Quran so it was in his and the listeners prior knowledge when he uttered these words.


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6- The Holy Prophet ( ) will recite this verse as the implication is exactly same i.e. neither

Esa ( ) was present among his people when they got involved in heresies (Trinity etc) nor was

Prophet Muhammad ( ) present while some from his Ummah deviated and some even if

went out of the pale of Islam by believing in false prophets. Both went away from their people before

they were lead astray.


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Second Argument: All Prophets Had To Die

Here is yet another Ahmadi argument:

In his last illness, during which he died, the Holy Prophet (peace and blessings of

Allah be upon him) entered the mosque with the support of two men to make the

following address: "O people! I have heard that you fear the death of your Prophet.

Did any Prophet before me live on so that I should be expected to live on amongst

you? Listen! I am about to meet my Lord, and so will you. So I bid you to treat well

the early muhajirs." (AI-Nawar ul-Muhammadiyya min al-Muwahib lil-Dinniyya,

Egypt, p. 317).

The Truth:

Following is the actual text of the narration with reference to the original source and truth about itsauthenticity.

O people! It has reached me that you fear death regarding your prophet. Did any prophet before

me live for ever that I should live forever amongst you? Lo! I am about to meet my Lord, so shall

you meet Him. And I bid you to be good to the the early Emigrants. (Mawhib lil-Diniya vol.4p.532 & Anwr-i-Muhammadiya min Mawhib lil-Diniya p.386)

Truth about the Narration:

Qastalni has not given any chain to this narration; he rather quotes it from Al-Fakihis Al-Fajar Al-Munr who in turn quotes it from Saif bin Umars bookAl-Riddah wal-Futh. See Al-Zarqnis Sharah

Mawhib lil-Diniya, vol.12 pp.110-111.

The same can be verified from Al-Fajar Al-Munr.

Scholarly views about Saif bin Umar:

Here are views of scholars about Saif bin Umar, the person whose book, Al-Riddah wal-Futh, is theactual source of this narration:

Al-Mizi quotes the opinions of different scholars about him;


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Abbs Al-Duri narrated from Yahya bin Man:[He is] weak in Hadth.

Abu Htimsaid: [He is] Matrk (i.e. Rejected)

Abu Dawd said: He has nothing.

Nasi and Drqutni said about him: Weak

Ibn Hibbn said: He comes up with fabricated narrations attributed to trustworthy narrators.

(Tehzb Al-Kaml 12/324 No. 2676)

Tirmidhi said: [He is] Majhl(Jami TirmidhH.3866)

Ibn Hajr also quotes critical views of various scholars about him;

Ibn Hibbn accused him of heresy.

Hkimsaid: He is accused of heresy. And he is disconnected in his narrations

Barqni narrated from Darqutni: [He is] Matrk (i.e. Rejected)

(Tehzb Al-Tehzb 4/259 No.517)

For this reason if you see the recent editions of the bookMawhib lil-Diniya e.g. one with research ofShaykh Slih Ahmad Al-Shmi referenced above you will clearly find this narration under the heading

WeakHadth.

In fact a weak narration like this coming through a person so severely criticized by the experts of thescience of narration can never be reliable or brought as evidence except by those who are themselves of

such character.

Moreover the narration only means no prophet could live forever and we Muslims do not say that he will

live forever. He will most certainly die after his descent from the Heavens.


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Third Argument: Death Within A Century

Ahmadis often use two Ahadth to deceive people about the death of Prophet Esa

Ahadth and the facts about them.

1) First narration they bring forward is:

"There is no one alive today but will be dead before a hundred years have passed

over it" (Muslim, Kunz al-Ummal, vol. 7, p. 170).

The Truth:

The Hadth infact relates to only those who lived on earth.

Jbir bin Abdullah narrates that the Prophet said: ... none upon the earth, the created

beings (from amongst my Companions), would survive at the end of one hundred years .(Sahih Muslim, Hadth 4606. Kanz al-Umml 14/191, H.38336)

In Sahih Muslim same has been narrated in the reports of, 1) Abdullah bin Umar(Hadth 4605, Kanz

al-Umml 38344) and 2) Abu Sad (Hadth 4608. Kanz al-Umml 38341). All these narrations havethe words (On the earth). This no way supports the Ahmadi belief against the Islamic belief

because we Muslims do not hold that Esa is alive on earth, we say Esa is in the

Heavens.

This explodes the Ahmadi argument.

2) They also twist the wording of another Hadth and quote it as:

"The Holy Prophet (peace and blessings of Allah be upon him) said: `Allah sends a

wind every hundred years which takes the soul of every believer'. This Hadth issound in transmission" (Mustadrak, vol. 4, p. 475).

The Truth:

Actually the Hadth goes as:


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Verily Allah will send a wind at the beginning of a century which will take away the soul of every

believer.

(MustadrakHkim, Hadth 8543, quoted in Kanz al-Umml 14/194, H.38345)

Wrong translation by Ahmadis:

Actually Ahmadis have mistranslated this Hadth, they have made it;

Allah sends a windevery hundred years which takes the soul of every believer

This translation is erroneous on two accounts;

1- The wording does not necessarily give the continuous sense as if it is a rule and the wind comes timeand again in cycles. The Hadth wording is just like we read in the Quran, Surah Hajj verse 7,

i.e. that Allah will raise up all who are in the graves.

2-There is nothing in the actual Arabic wording that says every century. The word that means everyis not found in this Hadth so it is wrong to assert that the wind comes at the start ofevery century. This

becomes even clearer if we compare it with a Hadth that tells us about Reformers whom Allah will raiseat the beginning of every century. The Hadth goes as;

The Prophet said: Allah will raise for this community at the end of every century the

one who will reform its religion for it...(Sunan Abu Dawd, Hadth 4291. Albani classified it as Sahih)

Now anyone can see the difference in the Arabic wording, the Hadthabout reformers uses words

while the one about the wind uses only, . This difference certainly implies that the

reformers will come at the beginning of every century but the wind will come at the beginning of a

century.

3- And if the Ahmadi twisting is true, it would mean that no person lives for more then 100 years butthis is not true. Many people do live for years more then a hundred; thus proved that their interpretation

is utterly wrong for a true Prophet like our beloved Prophet Muhammad ) would never


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make a false statement. It is only the prerogative of the false prophets like Mirza Ghulam Ahmed ofQadian.

Thus proved that Ahmadi translation is absolutely wrong and a fabrication.

True meaning of the Hadth:

4- The Hadth in actual refers to the End of Times i.e. it refers to the wind which is mentioned in other

Ahadth also and will come near the End of Times and take away the soul of every believer before the

terrible Trumpet is blown.

Al-Manwi in his commentary to Jami al-Kabr says;

It means it will happen near the End of the Times at the beg inning ofone of the centuries...(Faidh al-Qadr 2/610, Hadth 2362)

This wind is also mentioned in other Ahadth e.g.

Holy Prophet said;

at that time Allah would send a pleasant wind which would soothe (people) even under their

armpits, and would take the life of every Muslim and only the wicked would survive who wouldcommit adultery like asses and the Last Hour would come to them (Sahih Muslim, Hadth 5228)

5- So the Hadth in question gives only a piece of additional information that when this wind will comeit willbe the beginning of some century and thats all. Otherwise there is nothing too novel or important

about this particular Hadth.

For Ahmadis only: Mirza Ghulam Ahmad died in 1326 A.H. so if the Ahmadi interpretation is truealso proves that he was not a true believer for he did not die in the beginning of the century and actually

lived through over a quarter of it.

Truly absurd and incoherent are the arguments they bring forward!


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Fouth Argument: Esa' ( )Age given as 120

Ahmadis says that Esa died at the age of 120. They refer to a certain narration. In the

following lines we unveil the truth about the narration and fragility of Ahmadi belief.

"Aishah (God be pleased with her) said that, in his illness in which he died, the Holy

Prophet (peace and blessings of Allah be upon him) said: `Every year Gabriel used

to repeat the Quran with me once, but this year he has done it twice. He has

informed me that there is no prophet but he lives half as long as the one who

preceded him. And he has told me that Jesus lived a hundred and twenty years, and I

see that I am about to leave this world at sixty' " (Hajaj at-Kiramah, p. 428; Kanz al-

Ummal, vol. 6, p. 160, from Hazrat Fatima; andMawhib al-Ladinya, vol. 1, p. 42)

The Truth:

Actually the narration comes from Mu'jam Tabarani Kabr. Its a part a longer narration. Its last partrelevant to our discussion here goes as:

"And I have been told that there is no Prophet after other Prophet but he lives a life half then the

one who lived earlier. And I have been told that Esa, the son of Mary lived for a hundred and

twenty years and I do not see myself but approaching sixties"(Mu'jam Tabarani Kabr Hadth

18464, Tarkh Damishq 47/481-482 quoted in Kanz Al-Umml 11/479 H.32262 & 13/676 H.37732)

Issues with the narration:

1- According to the rules of narration (riwyah): Famous scholar, Hafiz Haithmi has called it Daif

(i.e. unauthentic). After quoting this narration he writes:

"Tabarani narrated it with a weak chain and Bazzar also narrated similar to it and in its

narrators (also) is weakness."

(Majma' Al-Zawi'd Wa Manba Al-Fawi'd 4/67, Chapter on the illness and death of the Prophet)


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2- In the light of reason (diryah): According to the principle ofdirya (i.e. rationality) as well, thisnarration is not acceptable. The narration gives the notion as if every Prophet lives half the age of the

Prophet immediately before him. This cannot be true and thus can never be uttered by the Noble and

Truthful Prophet If Esa lived for 120 years then John the Baptist (Yahya

) should have lived for 240 years but he lived less then the period Esa remained on Earth.

Moreover following this cycle we have to believe that Adam perhaps lived millions of years

which cannot be true.

3- Confusion in the wording: Moreover there is a lot of confusion regarding the wording of thenarration which is even otherwise weak. In Ibn Askir's Tarkh Damishq (47/482) and Ibn Sa'd (2/195)

there are narrations that tend to convey as ifEsa lived for 150 years. Indeed these narrations

are also of dubious nature like the one about 120 years.

Infact Ibn Askir after quoting both these narrations says:

"It's like that in these two narrations [about 120 & 150 years] and the truth is that Esa

did not reach this age." (Tarkh Damishq 47/482, Chapter on Esa bin Mathna al-Kalbi)

4- To Turn Tables, let me ask why do the Ahmadis not take the Hadth in full and apply it to other

issues? Does the Hadth not say: "And I have been told that there is no Prophet after other Prophet but

he lives a life half then the one who lived earlier"? While it does, how could Mirza Qadiani be a Prophet

for according to this narration any prophet, if there ever was one, would live only 31 or 32 years, half ofthe Prophet ( age i.e. 63 and we know that Mirza lived for 73 years (1835-1908). Indeed

this proves the fragility of Ahmadi arguments.

5- Recently I learnt that some Ahmadis twist this narration to avoid the troubling question above saying

that the narration means a prophet must live atleasthalf the age of the Prophet immediately before himand not necessarily exactly half of that. Nothing can be far from truth than this. Firstly there is nothing

in the narration to suggest the atleast thing secondly, even this too much twisted interpretation fails to

save the narration from rational scrutiny because Prophet Zakariyya lived for far more than

hundred years while his son, Yahya at the most lived for forty two years which does not make

up to half of hundred even. And most certainly a True Prophet, like our beloved Holy Prophetcould never make such an erroneous statement. If only Ahmadis can put off the glasses of

prejudice they wont need to seek evidence with baseless narrations like the one in question.


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Fifth Argument: Esa ( ) Dead like Msa ( )

Ahmadis quote another saying:

"Had Moses or Jesus been alive, they would have had to follow me" (Al-Yawaqit

wal-Jawahir, p. 240; Fath al-Bayan, vol. 2, p. 246; Tafisir Ibn Kathir, under verse

81 of AI Imran).'

The Truth:

The wording in Tafsr Ibn Kathr is:

'If Msa and Esa had been alive, they would have no choice but to follow me.'

There are certain issues with the narration and its meaning which can be easily understood if one is notpreoccupied to believe in something;

1- Firstly we observe the statement has been mistranslated. The statement reads If Musa and Eisa

but Ahmadis translate it as Msa or Esa this is itself a manifestation of their aim of playingwith even otherwise baseless narration. By putting in an or they want to give an impression of boththese prophets being similar in the context of discussion.

2- This narration with a mention ofEsa ( ) along with Msa ( ) has absolutely no chain

thus its totally baseless. Truly only the followers of a baseless religion refer to baseless narrations. Theproof of burden is upon the Ahmadis to show us the complete chain of any such narration that makes a

mention ofEsa ( ).

3- Even if we, just for the sake of argument, give some consideration to this narration, we have to take it

along other narrations on the same lines. Infact there are reliable narrations but they mention Msa (

) only and not Esa ( ). The Holy Prophet said:

"IfMsa were alive amongst you, he would have had no option but to follow me."(Musnad Ahmad 14104. Musnad Abu Ya'la Hadth 2081. Tafsir Ibn Kathr2/68. Shaykh Hamztul Zain


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classified it as Hasan in his classification of Musnad Ahmad)

Even if we consider Esa ( ) along with Msa ( ) in the above narration it still doesn't go

with the Ahmadi belief. The Hadth clearly uses the words i.e. 'Amongst you'. This implies

that ifMsa ( ) and Esa ( ) come alive amongst us, they would have no choice but tofollow our Last Holy Prophet . This way it has nothing to say if either of them is alive

anywhere or not. It can only be taken to mean that they are not alive 'amongst us' which needs no further

proof. Moreover, it is an established belief among Muslims that once Esa ( ) will descend from

the Heavens and live 'amongst us' he will only follow the Law brought by the Holy Prophet

.

4- This statement doesn't say Msa and Esa, peace be upon them both, are indeed in the same

condition. It only stresses that if either of them were in a certain similar situation i.e. if they come

amongst us, the Ummah of the Last Prophet , they will but have to follow the Holy

Prophet in the Law.


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Sixth Argument: Tomb of Esa ( )

The Holy Prophet (peace and blessings of Allah be upon him) said: "May the curse

of God be upon the Jews and the Christians who made the graves of their prophets

into places of worship". (Bukhari, Kitab as-Salat, p. 296).

The Holy Prophet said this because he was anxious that Muslims should avoid the

evil of making the tomb of their prophet into a place of worship, as Jews and

Christians had done with their prophets' graves. The Jews had had numerous

prophets but the prophet properly recognised by the Christians is only one - Jesus.

ThisHadth shows that the Holy Prophet believed that Jesus had a tomb. And, in

fact, this is the place where Jesus was kept after being removed from the cross (till

he recovered from his wounds), which Christians revere greatly. Obviously,

according to thisHadth, Jesus did not rise up to heaven.

The Truth:

Actually the Hadth they quote goes as:

Narrated Ibn Abbs: The Messenger of Allah said: "May Allah curse the Jews and

Christians for they built the places of worship at the graves of their Prophets." (Bukhari, KitbulSalah, Hadth 417)

1- Alhamdulillah our classical scholars have already clarified these things so I don't have to writeanything from my side to refute this argument. Below is a passage from Hafiz Ibn Hajr's Fath al-Bri

along with translation. Insha'Allah this is enough to bust the Ahmadi argument. So here you go;

.


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"Query has been raised regarding the mention of Christians here for, Jews had many prophets

but not so the Christians as there was no Prophet between Esa and our Prophet

[Muhammad], on whom peace and blessings of Allah and Esa has no grave. So the

answer to this is, they [the Christians] also had prophets among them but they were not

Messengers [sent by Allah], like the Disciples and Maryam according to one saying. Or in the

word 'Prophets' are included all those [holy men] who rose among the Jews and the Christians.

The reference is to Prophets and the ancestors whom they followed but only the Prophets have

been mentioned. And this is supported by the narration of Muslim from Jundub which

says"[those before you] used to take the graves of theirprophets and righteous men as places ofworship." (Muslim H.827). And it is for this reason that only the Christians are mentioned in the

preceding Hadth which says "When anyreligious man dies amongst those people [they wouldbuild a place of worship at his grave]" (Bukhari H.409). And for the same reason only the Jews are

mentioned in the following Hadth that says. "May Allah destroy theJews [for they built theplaces of worship at the graves of theirProphets]." (Bukhari H.418). Or it may be to include all

those who innovated and those who followed. The Jews innovated and the Christians followed [the

innovation] for certainly Christians revered the graves ofmany of the Prophets who were revered

by Jews [as well]."(Fath Al-Bri 2/160,Kitbul Salah)

2- The idea that there were among Christians certain people considered prophets but were not sent asMessengers by Allah is supported by the present New Testament even. See e.g. Acts 11:27, 13:1, 21:10

etc.And definitely Christians also revered all the Prophets revered by Jews. Hafiz Ibn Hajr's last point rests

on this fact.

3- Did you notice, Hafiz Ibn Hajr categorically refutes the Ahmadi belief by saying about Esa

And he has no grave.

And Hafiz Ibn Hajr has been recognized as aMujaddidby Ahmadis.


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SeventhArgument: Esa ( ) in Company of the Dead

Ahmadis try to make an issue of the fact that the Holy Prophet met Esa ( )

along with other prophets during his miraculous Night of Ascension (Mi'raj).

The various Hadth about the Holy Prophet's Mi'raj record:

i. "Adam is in the first heaven ... Joseph is in the second heaven, and his cousins

Yahya (John the Baptist) and Jesus are in the third heaven, and Idris is in the fourth

heaven" (Kanz al-Ummal, vol. VI, p. 120).

The Holy Prophet (peace and blessings of Allah be upon him) saw Yahya and Jesus

in the same place; and as the former, indeed every other prophet seen, is dead, so

must Jesus be.

ii. The aboveHadth is corroborated by another that tells us that in the Mi'raj vision

the Holy Prophet met the spirits of all the previous prophets (Tafisir ibn Kathir,

Urdu ed. published in Karachi, vol. III, p. 28).

The Truth:

1- We cannot take the affairs of the Heavenly domain on the lines we take the things here on this Earth

for we do not know the exact nature of the affairs of the Other World.

2- But Ahmadi argument is utterly absurd for, reasoning on these lines suggests that either MirzaQadiani 'died during his life time' or lied when he said:

"I have seen him (Masih Esa) many times. On one occasion, Jesus and I ate beef out of the

same dish."(Al-Hakam vol.6 No.29, Dated August 17, 1902 P.12, Tadhkira [Eng.] p. 548 ed. 2009)

And,

"Once while awake I saw the Messenger of Allah (SAAW), along with the Hasnain, Ali(RA)

and Fatima (RA) and this was not a dream but a kind of wakefulness."

(Al-Hakam vol.6 No.44, Dated December 10, 1902 p.9)

3- Moreover, if such reasoning makes sense then it would also mean that the Holy Prophet Muhammad

had died when he met the Prophets during Mi'raj. If he can, being alive, meet the 'dead

prophets' why can Esa ( ) not be alive with them? If Mirza Qadiani during his life on Earth can


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meet Holy Prophet and his family members and even join 'dead Esa' in meal than why

can't Esa ( ) be alive at a place where other Prophets live after their bodily death?

4- Further, if someone takes Mi'raj only as a vision of the Prophet, and Ahmadis take it like that only,

then it is more incumbent on him not to take any exception to the idea of Holy Prophet

meeting Esa ( ) along with other prophets at the same place for, vision is only a vision and is

most certainly above the bounds of real world perceptions.


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Eighth Argument: Esa ' ( ) Descent on Night of Mi'raj

Yet another Ahmadi twisting of plain things:

AHadth about the Miraj records:

"Then the Holy Prophet (peace and blessings of Allah be upon him) descended in

Jerusalem, along with all the other prophets. At the time of prayers, he lead them all

in prayer" (Tafisir on Kathir, Urdu ed., vol. III, p. 23).

Among "all" the prophets is included Jesus. Had he, unlike other prophets, been

alive physically in heaven, his "descent" to Jerusalem would have been with his

material body. In that case, he would have had to rise up to heaven physically a

second time. But the Quran mentions only one raf ("exaltation" which is

misunderstood as "rising up to heaven") of Jesus!

This difficulty does not arise if we believe, as is clear from the various Hadth about

Mi`raj, that Jesus was in the same condition (i.e. dead) as were all the other

prophets seen in the vision.

The Truth:

1- Like always, this Ahmadi argument also rests on a flawed assertion that if Esa ( ) is alive in

the Heavens physically he must have descended with his physical body. The narrations about the

miraculous night make no difference between Esa ( ) and other Prophets. There is no evidence

from Hadth that Esa ( ) was there with his physical body while there were only souls of other

prophets.

2- If all of them descended in bodily form then there cannot be any objection for it was a miracle and the

way one takes the case of other Prophets the same should be done in case ofEsa .

3 If only the souls of all Prophets descended then again there is no particular issue about Esa

. Someone may tend to ask ifEsa soul was there in Jerusalem, was he then dead in the

heavens? The answer is, no! We do know from Quran and Hadth that even when a person is not dead

his soul can move as in sleep;


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Allah fully takes away the souls (of the people) at the time of their death, (and (of) those who do

not die, in their sleep.Then He withholds those on whom He had decreed death, and sends others

back, up to an appointed term. Surely, in this, there are signs for a people who ponder." (Quran

39:42)

4- Even if the Prophets were physically present, there is no issue still because the ayah about Rafa i.e.

Ascension talks of one particular instance and about Esa only. It does not rule out the possibility of the

same thereafter and that too at an event in which he was no exception.

5- Moreover on these lines we have a counter question for Ahmadis.

On April 7

th

1908 an American couple came to interview Mirza Ghulam Ahmad. Following are the lasttwo questions and their answers;

Q: In what way have you seen Christ, have you seen him in bodily form?

A: Yes, in bodily form and clearly while awake.

Q: We have also seen Christ and see him [still] but its in the spiritual sense. Have you seen

him just like us?

A: No, I have seen him in physical form and in clear wakefulness.

(Malfzt [New Ed.] vol.5 p.521)

The question here is, ifEsa had died how Mirza Ghulam Ahmad could see him in bodily form and that

too in wakefulness and not in a vision? Ahmadis believe he has been buried in some grave. So did he

rise back to life to meet Mirza Ghulam Ahmad and will die again to come back to life with rest of the

people on the Final Day? Does it not contradict Qurn which mentions only one death after a person is

born?

Truly absurd and baseless are their contentions!


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Ninth Argument: Holy Prophet's Discussion with a Christian

Delegation

Here is another Ahmadi argument and its refutation.

"When a delegation of sixty men from (the Christian) people of Najran came to the

Holy Prophet, their chief priest discussed with him the status of Jesus and asked him

as to who Jesus' father was. The Holy Prophet said...:

A lastum to `lamuna anna rabbana la yamutu wa anna `Tsa ata `alaihi-l fana'

i.e., Do you not know that our Lord lives for ever while Jesus perished"

(Asbab an-nuzul by lmam Abu-I-Hasan Ali bin Ahmad al-Wahide of Neshapur,

published in Egypt, p. 53).

What clearer testimony could there be that Jesus has died than this saying from the

blessed tongue of the Holy Prophet!

The Truth:

1-The incident of the delegation of the Christians of Nejrn coming to the Holy Prophet

and their mutual dialogue is recorded in a number of Tafsir (Commentaries of the Holy Quran).

Normally if one wishes to quote it, he would certainly quote it from a much better and widely knownTafsir and the one which gives the complete chain of narrators for the narration.

2- But this is not true for Ahmadis. They quote it from a Tafsir, Wahidi's Asbb Al-Nuzl, which is

though important and known, but comes no where closer to Tafsir like that of Al-Tabari etc. And this isnot without reason. We do smell a rat here and very rightly so.

3- It is true that in Wahidi's Al-Nuzl the wording is same as they say but the thing we need to

understand is that the author of the Tafsir does not give any chain for the narration. He rather says:

i.e. "Commentators said..."

Naturally we would like to know as to who all among the commentators before him have related thisnarration authoritatively i.e. have given the complete chain. When we search, we find that they were Ibn

Jarr Al-Tabari and Ibn Abi Htim. And it was actually on their authority that the incident got reportedin later Tafsr like Asbb Al-Nuzl, Durr Manthr and Tafsr Kabr of Al-Rzi.

Al-Wahidi gives the particular sentence we are focusing on as;


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"Don't you know that our Lord is ever living but death did come to Esa?"

But in the narration of both Al-Tabari and Ibn Abi Htim the wording is:

"Do you not know that Our Lord (Allah) is ever living but death will come to Esa?"

(Tafsr Al-Tabari 6/154 Narration. 6544, Ibn Abi Htim 9/408. Both have brought it under verse 1 of

Surah 3)

Moreover Nizamuddin Qumi quoted the same narration in his Tafsir Gharaib Al-Qurn generally

known as Tafsir Nishapuri, with reference to Wahidi. he says;

Wahidi said: Mufassirin have recorded that a delegation from Nejran came to the Messenger of

Allah

And quoting the discussion on the authority of Al-Wahidi he writes;

He (the prophet) said: Do you not know that He (Allah) is Ever-living, the Eternal and death willcome to Jesus?(Tafsir Nishapuri 2/199 under surah 3 ayah 1)

It means even Wahidi actually quoted from earlier scholars correctly and it was only some later scribe

who made the mistake.

And as matter of fact even in Durr Manthr (2/276) and Tafsr Kabr of Al-Rzi (4/93) exactly the same

wording is quoted i.e. word (future tense) is used and not (past tense).

Please note, both Suyti and Al-Rzi have been recognized aMujaddids by Ahmadis.

To summarize; Al-Tabari (d. 310 A.H.) and others quoted it with complete chain and the wordings they

give use the future tense. Nizmuddin Qumi who quoted it from Wahidi (d. 468 A.H.) also gives the

wording with future tense. Suyti and Rzi quote it and they also use the word (future tense). Only

in the prevalent edition of Wahidis Tafsir, that does not have the chain of narrators even, uses the word

with past tense.


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Having gone through all this detail any sensible person will agree that the wording as found in Al-Tabari

and Ibn Abi Htim and quoted by Nizmuddin Qumi, Suyti and Rzi is the real authority in this case.

4- All this detail not only smokes off the Ahmadi argument and unveils their cunning tricks but also the

actual wording of the narration is a proof that Esa ( ) did not die hence the Prophet ( )

used the word signifying that the death ofEsa ( ) is a phenomenon yet to take place.

The narration is evidence against Ahmadis:

This discussion of the Holy Prophet with the Christian delegation is infact Islamic

evidence against heretic Ahmadi belief.


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Tenth Argument: Two Different Descriptions of Esa ( )

1. In the Mi`raj the Messiah seen with Moses, Abraham, and other prophets, by the

Holy Prophet, was described by him thus:

a. "I saw Jesus. "I saw Jesus. He was a man of a reddish complexion" (Bukhari,

Kitab al-ambiya, ch. 24).

b. "I saw Jesus, Moses, and Abraham. Jesus had a reddish complexion, curly hair,

and a wide chest"(ibid., ch. 48).

It is clear from both theseHadth that by Jesus, who was seen here along with

Abraham and Moses, is meant the Israelite prophet. He had a red complexion and

curly hair.

2 Bukhari has recorded aHadth in which the Holy Prophet (peace and blessings of

Allah be upon him) relates a dream of his about the future: "In a state of sleep I saw

myself circumambulating the Ka'ba, and I saw a man of a wheatish complexion with

straight hair. I asked who it was. They said: This is the Messiah, son of Mary"

(Bukhari, Kitab al-Fitn, ch. 27).

Thus, where Jesus is mentioned along with Abraham and Moses, he is described as

of a reddish complexion with curly hair; but where he is seen along with the Dajjal

in a dream about the future, he is said to have a wheatish complexion with straighthair. Evidently, these two different descriptions do not apply to one and the same

person. So Jesus, the Israelite prophet, whom the Holy Prophet saw in the Mi`raj

vision, and the Messiah who was to appear in the latter days to kill the evil Dajjal,

are two different persons.

The Truth:

Following are the two Ahadth they refer to along with their usual but erroneous translation;

Narrated 'Abdullah bin 'Umar: Allah's Messenger ( ) said, "While I was sleeping, I saw

myself performing the Tawf of the Ka'ba. Behold, there I saw a wheatish-lank-haired man (holdinghimself) between two men with water dropping from his hair. I asked, 'Who is this?' The people replied,


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'He is the son of Mary '.(Bukhari, KitbulTabir, Hadth 6508)Though normally the English translators have translated the words in red as 'whitish-red' but I have

given the literal translation. The thing will be hopefully clarified in the lines below;

Narrated Ibn Umar: The Prophet said, "I saw Msa, Esa and Ibrahim (on the night of my

Ascension to the heavens). Esa was of red complexion, curly hair and broad chest. (Bukhari,KitbulAhadthal-Anbiya, Hadth 3183)Apparently there seem to be two contradictions here;

1) About Complexion

2) About Hair

In the following lines we discuss in detail all the various Ahadth about the issue and expose the Ahmadilie.

Complexion:

- As to the complexion, apparently there seems to be a contradiction but there isnt any. One Hadth of

Ibn Umar above says that the Holy Prophe described Esa to beof red complexion while other narration from him says he was described to be of wheatish complexion.

This apparent contradiction is resolved considering other narrations.

Salim reports from his father (i.e. Abdullah bin Umar), he said: No, By Allah, the Prophet didnot say that Esa was of red complexion but he said, "While I was asleep circumambulating theKa'ba (in my dream), suddenly I saw a man of brown complexion and lank hair. (Bukhari,

KitbulAhadth al-Anbiya, Hadth 3185)

- Considering the fact that Ibn Umar( ) himself so emphatically repudiates the idea that Holy

Prophet ( ) described Esa ( ) to be of red complexion so we have to believe, the


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narration which attributes to Ibn Umar ( ) the report of Holy Prophet describing Esa as such is

perhaps a mistake by some later narrator. Esa ( ) was not purely of red complexion. Infact this

is generally not true for the Semitic people.

The rightful description ofEsa is as narrated by Ibn Abbs

Narrated Ibn Abbs: The Prophet said, "On the night of my Ascent to the Heaven, ... I saw Esa,

a man of medium height and moderate complexion inclined to the red and white colorsand of

lank hair." (Bukhari, Kitbul Bad al-Khalq, Hadth 3000)4- Infact his complexion was neither white as lime nor purely red but something between these two as

described in the Hadthabove. And the same complexion was sometimes referred to as wheatish orwheat-colored.

Al-Nawawi has written the same in his commentary to the Hadth that speaks of red complexion ofEsa

)

And this is confusion on the part of the narrator and perhaps he took red to be wheat-like and it

does not mean tan or red but what is near to it.

(Sharah Al-Nawawi on Sahih Muslim 1/302, Kitbul Imn)

5- The fact of the matter is that its not easy to describe ones complexion. The same is evident from the

fact that Anas ( ) in one narration says Holy Prophet ( ) was wheatish in

complexion and in another narration says he was not wheat-colored. See Shamil Tirmidhi Hadth 1 &

2. (Both authenticated by Albani)

The Hair:

1- As to the hair; straight or curly, we need to have a look at the actual wording of the Hadth that is

taken to speak about the curly hair ofEsa ( );

The usual translation goes as;Esa was of red complexion [and] curly hair.


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Here the word istaken to mean curly hair but this is not the exclusive meaning of this word. Ibn

Athir writes about it:

i.e.It means Ofstrong built. and further gives an example of it from Hadth:

In another Hadth4, On a camel of strong built i.e. of rigorously stout built.(Nihya fi Gharb al-Asar 1/767)

Indeed scholars have always taken to mean of strong built in this context. Hafiz Ibn Hajr mentions

that it refers to his physical bearing and not hair. He says;

And this is about sturdiness in body, not the hair and it refers to its compactness and robustness(Fath Al-Bri 10/242, KitbulAhadth al-Anbiya)

Al-Nawawi has also said the very same. He writes;

Here means firmness of the body i.e. its compactness and being thickset. And it does not

refer to wrinkles of the hair

(Sharah Al-Nawawi on Sahih Muslim 1/296, Kitbul Imn)

Please note, both Hafiz Ibn Hajr and Shaukh Al-Nawawi have been recognized as Mujaddids by

Ahmadiyya.

So the correct and most suitable translation of the Hadth which is generally taken to refer to the curly

hair ofEsa ( ) is:

4Musnad Abi Yala Hadth 2488


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Narrated Ibn Umar: The Prophet said, "I saw Msa, Esa and Ibrahim (on the night of my

Ascension to the heavens). Esa was (person) with red complexion, robust body and a broad

chest. (Bukhari, Hadth 3183)

Similar Description ofEsa as seen during Miraj and on his descent:

The thing of utmost importance we need to consider here is the fact that when the Holy Prophet

told about the features of the Esa ( ) to recognize him on his descent it went directly in

line with the description ofEsa ( ) found in the Ahadth about Night of Ascension (Miraj).

Narrated Ibn Abbs: The Prophet said, "On the night of my Ascent to the Heaven ... I saw Esa,

a man of medium height and moderate complexion inclined to the red and white colorsand of

lank hair." (Bukhari, Kitbul Bad al-Khalq , Hadth 3000)

Narrated Abu Huraira: The Prophet said: There is no prophet between me and

him, that is, Esa ( ). He will descend (to the earth). When you see him, recognize him: a

man of medium height, complexion inclined to red and white (Abu Dawd, Kitbul Malhim,Hadth 4324. Classified as Sahih by Albani)

This proves that the man who is described in the Ahadth to descend from the Heavens near the End of

Times will be same Israelite Prophet whom the Holy Prophet met during the Miraculous

Night (Miraj).

All these details expose the Ahmadi lies and infact upholds the unanimous Muslim belief that Esa of

Nazareth will indeed descend from the Heavens.


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Eleventh Argument: Statement of Jard ( ) in Bahrain

Some Ahmadis quote a statement of Jard bin Mala from Muhammad bin Abdul Wahhbs

book Mukhtasar Sirat Al-Rasl. According to the statement as put on an Ahmadi website5:

Some people of Bahrain turned apostate at the death of Holy Prophet (PBUH) on

the premise that had he been a Prophet he would have not died. At this eve Jarud

(RA) addressed them saying, Holy Prophet (PBUH) is the servant and Messenger of

Allah. He lived as Moses and Jesus lived and died as Moses and Jesus died. On

listening to this the people reverted to Islam. (Mukhtasar Sirat Al-Rasul p.187 by

Muhammad bin Abdul Wahhab. Darul Arabiya Beirut Lebanon)

The Truth:

In the following lines I reproduce the Arabic statement from the book, its translation and details about itsauthenticity. The actual wording goes as:

He [Jard bin Mala] said [to his tribe]; What is your testimony regarding Msa? They said:

We testify he was a Messenger of Allah. He said: What is your testimony regarding Esa?They said: We testify he was a Messenger of Allah. He said: And I testify that there is no other

deity except Allah and Muhammad is his servant and Messenger. He lived as they lived and died

as they died. And I imply the testimony on the one who among you refuses to testify. So no one

remained apostate from Abd Al-Qais.(Mukhtasar Sirat Al-Rasl 1/431, Chapter on Apostasy of the

people of Bahrain)

Authenticity of the narration:

1- This narration has been given without any chain or a reference to some classical work that provides

the chain for it. Infact with these words the narration is not found in any of the well known source books

ofHadth, Sirah and History. So now it is for Ahmadis to show us the complete chain of the narration

with these words. Surely burden of proof lies upon the one who claims!

2- A narration on these lines is found in Tarikh Al-Rusul wal Muluk(Tarikh Tabari) of Ibn Jarir Al-

Tabari. Here I reproduce it:

5Site has the statement in Urdu. Here I have given the literal translation of what the site reads.


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Ubaidullah narrated to us, he said: My uncle said: Saif [bin Umar] narrated from Ismail bin

Muslim, [he] from Hasan bin Abi Hasan, he said: ... so the Abd Al-Qais said: If Muhammad

were a prophet why did he die? and they turned apostate and this news reached him [Jarud]. So,

he reached them and gathered them and then addressed them: O people of Abd Al-Qais, I askyou of a matter so answer me ifyou know it and do not respond if you do not know. They said:

Ask of the matter that concerns you!He said: Do you know in the past there have been Prophets

from Allah? They said: Yes. He said: Do you know that or you assume it? They replied: No,

we but know of it.He said: What happened to them? They said: They died! he said: So if

Muhammad died as they died, I testify there is no deity but Allah and Muhammad is his Servant

and Messenger. They said: And we also testify that there is no deity but Allah and Muhammad is

his Servant and Messenger. And you [O Jarud] are our leader and the best of us.

(Tarkh Al-Rusul wal Mulk 2/164. Chapter on the Expedition of Khalid towards Bani Juzaima)

3- The narration has been classified asDafby scholars. See Tarkh Al-Tabari with research ofMuhammad bin Tahir Barzinji & Subhi Hasan Hallq. Its chain has the same narrator Saif bin Umar

whose status wediscussed under the Second Argument.

4- In conclusion, we can say that there is no authentic narration with complete chain of narrators that

mentions what Ahmadis cite. The closest narration found is utterly weak and thus does not serve as

evidence.


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Twelfth Argument: Statement of Hassan ( ) in Kfa

A statement of Hassan bin Ali recorded in Tabaqt Ibn Sad is also brought forth in an

attempt to prove the death ofEsa According to the statement as put on an Ahmadi website6:

At the eve of death of Ali (RA), Imam Hassan (RA) while addressing the people said:

Ali (RA) died the night Jesus soul ascended i.e. 27th night of Ramadan. (Tabaqat

Ibn Sad vol.3 p.39)

The Truth:

Lets discuss the actual wording, authentic and various version of the narration. Ibn Sds narration

goes as:

Abdullah bin Numayr narrated to me from Al-Ajlah, [he] from Abi Ishq, [he] from Habra bin

Yarbam who narrated: When Ali bin Abi Tlib died, Hassan bin Ali stood and went

to the pulpit, then he said: O people! Verily he has died that night the soul of Esa

was ascended, the 27th

night of Ramadan. (Tabaqt Ibn Sad 3/39 Chapter on Abdul Rahmn ibn

Maljam)

This narration has quite a number of problems:

1-In its chain is the narrator Al-Ajlah bin Abdullah who has been criticized by the scholars. Hafiz Ibn

Hajr quotes the opinions of various scholars about him;

Ibn AbHtim said: He is not strong. Write his narrations but do not seek evidence with them.

Nasi said: Weak! He has nothing

Ab Dawd said: [He is] Weak

Jozjni said: [He is a] Liar

(Tehzb Al-Tehzb 1/166 Entry 353)

Infact Ibn Sd who quoted this narration termed him extremely weak. After giving his basic bio-data he

writes:

6Site has the statement in Urdu. Here I have given the literal translation of what the site reads.


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And he is extremely weak. (Tabaqt Ibn Sad 6/350)

Hence the narration is extremely weak even according to the judgment of the author of the book.

2-The narration with this particular wording is unreliable as it contradicts another narration on similar

lines reported by trustworthy narrators. We read in Al-Hkims collection;

Ab Al-Waleed Al-Haitham narrated from Sawr bin Abdullah Al-Anbari; he said, Mutamarnarrated to us; he said: My father said; Harth bin Makhshi narrated: Ali was

murdered the morning of 21st

Ramadan. He said; I heard Hassan bin Ali speaking. He

was making an address and talking of the virtues ofAli ; he said: He has been killed

the night Quran was revealed, the night Esa ( ) was made to travel and the night Msa (

) died. (MustadrakHkim, Hadth 4671. Hkim said it is Sahih)

Same narration has been quoted by Jalaluddin Suyti in Durr Manthr 2/348 under Quran 3:54-57

Obviously the second narration which has been authenticated by the scholars must be considered and

first one stands rejected because of its weak chain and difference with the authentic narration. And the

second narration does not give any hint to what Ahmadis suggest.

3- Interestingly Imam Nasi who termed a key narrator of the narration in question as weak and Imam

Hkim and Suyti who have quoted and authenticated the other narration have all been recognized as

Mujaddids by Ahmadis.

Thus no authentic narration supports the Ahmadi contention.


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Closing Remarks:

The Ahmadis belief that the Noble Prophet of Allah, Esa Ibn Maryam ( ) died a natural death

and is buried in Kashmir and that the Promised Messiah appeared in the person of Mirza Ghulam of

Qadian is in direct clash to the established Islamic belief.

While the present work refutes the Ahmadi arguments from Ahadith, there is still a need to expose their

lies on the same lines about Quran and the learned scholars. With the help ofAllah I wish to undertake

this task soon.

I may be contacted for comments, suggestions, criticism or discussion at:

[email protected]

I thank the Almighty for His continuous guidance and help!

* - - - - - - - - - *

So if [all] this was correct then it was from Allah, the One Who has no equal, and if

it was erroneous then it was from me and the Satan.


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Bibliography

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